The course 2011-2012 was the seventy-third in the history of the Balmesiana Foundation, and its journey will be for the memory very significant events that should be remembered.
On May 18, 2012, Fray Abelardo Lobato, O.P., member of the Scientific Council of Espíritu magazine, died in the Dominican convent of Our Lady of the Rosary of Cádiz.
Those of us who have had the privilege of listening to Dr. Canals countless times, can still remember with enthusiasm his lecture series focused on the core issues of Catholic thought. Perhaps one of the most complex and compromising issues that used to be addressed were those versed in the theology of history. He used to say that in order to understand it one had to study more theology than history and his fear was that the listeners of his lectures, talks or conversations would interpret his teachings superficially. He also shied away from visionary listeners eager for eschatological “news”. Canals recalled frequently that passage of the Apocalypse in which Saint John must swallow a book that produces a terrible bitterness. This is the bitterness of those who start in this knowledge and have nothing to do with the curiositas. For this reason, feeling about these issues was framed in the Apostleship of Prayer and the devotion of the Sacred Heart. Canals had written that when they asked Father Orlandis, his teacher, why he trained his young people in the theology of history, he answered that in order to train good guardians of the Apostleship of Prayer. Everything that went away from this intention would have perverted the teachings received.
The article attempts to show the hope, according to the thought of san Bonaventure, about a plenitude of the Church, which is none other than the Kingdom of God in the world inside the limits of the history. It will also address the issue to show that this doctrine is not anything isolated in the Tradition of the Church, but that it follows a continuous line with the opinion if the majority of the Holy Fathers
The following paper aims to approach to two works which, apparently are different on time, content and purpose such as The City of God, by St. Ausgustine and The End of the Modern World by Romano Guardini. Throughout the article, we will prove the proximity between both works as well as their authors
The arguments used by Saint Augustine in his theoretical and practical discourse, against ancient paganism (especially against those arguments put forward by Celsus and Porphyry) are useful in part for the challenges nowadays embodied in the so-called neopaganism (and its leading intellectuals such as De Benoist or Augé). In this article a distinction is made in the Augustinian reaction between aspects relating to pagan cult and those relating to ‘dogmatic’ content. In the latter case, the multiform, inconsistent and unsystematic theology of ancient paganism reappears today as a pluralistic, sacralizing and superstitious attitude, tinged in some author’s writings as politically correct multiculturalism. In the former case, the pagan cult reappears in the form of cultural policies that are tolerant towards any apparently religious phenomena such as Satanism and Halloween. Saint Augustine’s message for the man of today and yesterday is clear: the syncretism which is latent in every pagan attitude or idea is wholly incompatible with the due reverence for faith in God the Creator.
This paper points to the perennial value of Saint Augustine’s reflection on the Two Cities and their struggle. First, the article underlines some conflicts in that historical moment –both in Rome and in the Church-. Some notes of the Ancient World mentality and its crash with the new ideals of the Christian faith are suggested as causes of those conflicts. In a second step, the article focuses on some key points of Augustine’s theology and political theory, such as the influence his own experience had in his worldview, the finding out of the ordoamoris as a metaphysics of existence and the needful consequence of setting the love of God as the very basis of civilization. Finally, as a projection of Saint Augustine’s thought to our time, the article reflects on the need of generating creative minority groups, of joining together the vision of faith and the vision of reality, and of working in charity
The principle of the unity of mankind, stemming from its unity in origin from a single individual and from its unity in the salvation design, has been a constant element in the understanding that the Church has about man, from early Christian literature until our day. Such unity consecrates a bond among men which is totally unique in as much as it renders them all solidary in the use of freedom by allowing the communication of guilt and merit. Saint Augustine’s works contain elements which greatly help in the understanding of this mystery of unity among men
Saint Augustine studied the question of evil and he found an answer from the Christian point of view, mainly against the solution which the Manichean dualism gave to it. Looking for the Truth, he completed the Platonic conception of evil as a privation of good and he understood that moral evil has its origin in the sin, in a bad use of the free agency by the rational creature. A good or a bad election is the cause of consequences for social human life and it is the genesis of two cities: the city of God and the mundane city